In addition to Party news from the UK, this blog offers news from affiliated organisations around the world, acting together as one movement under the umbrella of Transhumanist Party (Global). Posts in this category have the label [TPG] in their titles.

The Transhumanist Party is connected to a growing web of like-minded organisations, which can be broadly characterised as “Social Futurist” or “Techno-Progressive” in nature. Some of those organisations were predecessors of the Transhumanist Party, while others are its current partners. All of them have the opportunity to tell us about their viewpoints, plans and achievements in this category.

This category is also a place where you can read posts from the Institute for Social Futurism, which is a think tank associated with the Transhumanist Party, exploring the relationship between social justice concerns and the radical transformative potential of modern technology. Posts in this category have the label [ISF] in their titles.

My name is Amon Twyman, and I am making this statement in my capacity as Leader of the Transhumanist Party, a registered political party in the United Kingdom, and as a founder of the worldwide Transhumanist Party movement.

The Transhumanist Party in the UK and beyond is fully supportive of the work of the Transhuman National Committee (TNC) in the United States. We see that work as an essential stepping stone toward the international development of our movement and a positive future for humanity. In addition to our general support and encouragement, there are three points I would like to raise which you may choose to reflect upon while planning the TNC’s next steps as an organisation.

1. Open source, decentralization and networking, rather than ownership

The Transhumanist Party movement is a loosely organised thing, still in the process of emerging as a mature phenomenon, but already a few things about its nature are clear. One is that we represent a political aspect of the broader Transhumanist movement rather than any attempt to replace the movement as a whole. Furthermore we cannot claim to represent all politically-inclined Transhumanists, but merely to focus on Transhumanism in our political efforts, and give a voice to all those who share that focus.

Similarly, we have learned that the growth of this movement is a process of developing respectful partnerships, networking, and simply finding ways to work with people who share our values and ideals. Not only do we not want to tell anyone what they can or cannot do, but more to the point we find all attempts to “own” the movement or its symbols to be counter-productive. With this in mind, you can see that there is no global authority within the movement which must give its stamp of approval to the TNC; instead this is a matter of like-minded activists in other countries showing our wholehearted support for the emerging US wing of the movement, and looking forward to working together.

2. Transcending limits, and creating a better future

When we talk of a global movement encompassing organisations such as the TNC, we naturally find ourselves asking (and being asked) what is the idea or common factor which ties the whole thing together. After all, any truly global movement will be a highly diverse thing, and while diversity can be our great strength, we need to be sure of a certain unity too.

There is only one idea that goes to the heart of what Transhumanism must and always will be, no matter the additional baggage or interpretations it picks up, and that idea is of transcending limitation through technology. To use every means at our disposal to overcome the limitations of the human condition. Such limitations are not only biological, but also philosophical, social, legal, and political, and a mature future Transhumanist Party movement can be a powerful tool in our fight against such limitations.

3. Pragmatism, effectiveness, and strategy

Even though we are a futurist movement with a particularly high-minded ideal at its heart, our goals are concrete. We want to live longer and better, to allow as many people as possible the opportunity to achieve those things, and not to allow anyone else’s beliefs to get in the way of that. To that end, we must always remember to prioritise clear goals and action over endless debate, squabbling, and preaching to the converted… all things which, let’s face it, Transhumanism has been known for in the past. Whatever names they go by, the various groups associated with the global Transhumanist Party movement must be focussed on what specific changes they can facilitate – what tangible goals they can achieve – and actively supporting other groups with broadly compatible goals.

While remaining focussed on our common ideal of transcending limitation through technology, each group must look to its own highest priorities first, and then actively and effectively support a small selection of like-minded organisations in a kind of “local network”. That way, we can develop an effective, unified movement with the power to determine goals in a decentralised way, while yet being unified by a clear common ideal. It is in this cooperative spirit that the Transhumanist Party in the UK is making clear its wholehearted support for the TNC.

Last but not least, it is important to consider the question of strategy in determining the next steps for our organisations around the world, including the TNC. What do you hope to achieve, in specific terms, and how do you intend to achieve it? Most broadly speaking, in many ways simply having clear goals and the determination to work toward them is more important than the actual details of those goals. At the same time however, there are a few home truths which we should take into account before making any grand plans.

The first is the question of whether you’re actually trying to facilitate some concrete change, or simply to make a splash in the media. Media outreach is extremely important of course, but it doesn’t count for anything if it does not help us toward an eventual goal. Toward real positive change. The goals of any given organisation will to some extent be determined by local conditions; for example directly contesting elections is a much more viable strategy under proportional representation systems than in countries where a “big two” parties dominate. Consider alternative approaches, and direct action rather than electioneering if it would be more effective. Ask yourself what strategies your opponents are using to suppress what you would see as a positive future, and think about how you could beat them at their own game. Think about how your organisation can help other, like-minded groups to achieve their goals. Remember that social change takes time (even taking technological change into account), and so being committed to this movement means playing the “long game”. The positive change we are working toward may take some time to achieve, but it will be real, and it will be deep.

The Transhuman National Committee has taken the first step in a long and historic journey, and the rest of our worldwide movement looks forward to helping in any way we can, and celebrating your successes!

“01 February 2016 – Our Licence Committee has approved an application from Dr Kathy Niakan of the Francis Crick Institute to renew her laboratory’s research licence to include gene editing of embryos.”

The Transhumanist Party views this decision as a key landmark in the progress towards a future in which hereditary diseases are eliminated. Furthermore, we
see this decision as a vital first step in exploring and developing applications of the new, revolutionary and globally accessible genetic engineering tools that have become available over the past three years.

With such tools the human genome can be modified and enhanced not only to eliminate disease but to make significant progress towards the Transhumanist goal of citizens being “better than well”, wherein various traits such as resistance to all forms of disease, increased healthy longevity and improved cognitive ability can be emphasised to improve general health and happiness for all through all stages of life.

It is our vision that this technology be made accessible to all, and applied to the point where such historically divisive issues as race and gender become no more important than fashion choices on the road to becoming a posthuman species.
In accordance with our ideological position, we have a number of reservations with regards to how these technologies are developed and used.

Firstly, we believe that when these techniques are perfected and can be applied safely, that it is crucial, that all prospective parents have access to them, regardless of wealth or status and in keeping with the NHS model of “free at the point of delivery”.

Secondly, while we uphold and advocate the principle of morphological freedom, we resolutely do not support such freedom, if such freedom results in genetic modification that diminishes capabilities. That is, we do not support modifications that would lessen a child’s abilities or senses.

Finally, we view the label “designer babies” to be a desirable near​term goal – After all who would not want a happy child, free from illness, graceful and athletic, with a long and healthy life, and possessed of greater intelligence to help solve pressing social and scientific problems? Genetic engineering of the human genome has the potential to become one of our most vital tools in helping to remove traditional inequalities in society and also those imposed upon us by blind
evolution, and is the first true step in taking control of our shared destiny from nature.

The blanket ban undermines past and current research, and threatens the future development of other low risk, non-recreational drugs and supplements that can be of potential therapeutic benefit to citizens.

The bill effectively proposes a blanket ban on any substance with psychoactive effects, which extends well beyond the intended targets of recreational and unsafe “legal highs”. Consequently, a number of amendments to the bill have been proposed, to specifically exempt psychoactive substances found in foods and medicines, in addition to more socially acceptable recreational substances (shown to harm citizens considerably) such as alcohol and tobacco..

This lack of definition means that this ban will also disrupt the use of non-recreational, low-risk psychoactive compounds such as nootropics (commonly referred to as “smart drugs”). These have have been shown to enhance one or more aspects of mental function (memory, cognition, alertness, focus, resilience to stress…). Citizens, academics, shift-workers, entrepreneurs and students currently employ nootropic substances responsibly to aid cognition and modulate mood during times of stress or when peak productivity is required. Nootropics are defined by their ability to act as neuroprotectants, and in this therapeutic role these substances can potentially delay the onset of mental disorders such as: anxiety, depression, age related cognitive decline or alleviate the symptoms of some forms of dementia and Alzheimer’s.

It is in this potentially therapeutic domain that the proposed bill will have its biggest negative impact; by denying citizens easy and legal access to what could be a beneficial intervention, the government will instead, enforce a reduction in “quality of life”, placing further pressure on the NHS who could delay the prescription of more costly interventions and medications.

Nootropics are sold by legitimate professional businesses that safely and responsibly produce, market and distribute these substances (and supplements). The proposed indiscriminate ban therefore risks pushing nootropics onto the black market (along with “legal highs”), giving rise to a market populated with unregulated substances of dubious origin and safety and distributed by persons of lesser moral fortitude, potentially harming those hard working citizens the bill aims to protect.

Only a few MPs, such as Cheryl Gillan (MP for Chesham and Amersham) have expressed concern over the unintended consequences arising from the Psychoactive Substances Bill. The Psychoactive Substances Bill as currently proposed demonstrates a severe lack of sound scientific knowledge and foresight on the part of the government and requires further exemptions to include the nootropic class of substances before it can be properly considered. Nootropics have long been shown to be much less harmful and addictive than current exemptions (such as alcohol and tobacco), but are astonishingly, yet to be included in the exemptions.

The Transhumanist Party urges members of both the House of Lords and the Commons to consult with their scientific and medical advisors to familiarise themselves with each and every class of psychoactive substance this bill intends to ban. Furthermore, given the evidence of safety and efficacy of nootropics, the Transhumanist Party calls for exemptions to be added to the proposed bill to include the nootropic class of substances. Failure to do so will affect the wellbeing of citizens and will directly contradict the purpose of the bill. Furthermore, the Psychoactive Substances Bill may well impede the progress being made to understand mental health and neurodegenerative diseases.

If you would like more information about this topic, please contact David Woods at PRESS@TranshumanistParty.Org.UK

The following post is from the Institute for Social Futurism (ISF). Although its concerns are essentially philosophical, they inform many practical realities for organisations in our network over the coming year and beyond.

If you’re looking for a quick punchline, this is perhaps not the article for you, but you could try skipping to section 1: The Jewel and the Lotus.

0. The Desert of the Real

Over the last few years, we have been developing a network of organisations which share a positive attitude toward technological change while being mindful of the serious challenges the world faces today. The idea is for that network to develop connections with like-minded others who wish to usher in a new paradigm for our society, based on a combination of science, technology, positive values and principles. During that time there has been a natural process of weaving together the ideas and views of many people, and that process has been driving the emergence of a worldview which we call Social Futurism.

Aside from the usual logistical issues of a growing movement, I have become aware of a strong need to reach beyond the complicated tangle of inspirations and concerns which have brought us together, and clearly articulate a single core idea underlying this nascent movement. To momentarily put aside our many assumptions and preconceptions, and examine the deepest ideological nexus which ties them all together. Having done that, we will be able to move forward sure in the knowledge that we are all working toward a common goal, no matter any differences in our philosophies, affiliations, or methods. In short, I have recently felt the need to cast a radically skeptical eye over everything we collectively believe and are committed to, throwing out all unnecessary assumptions in the hope of discerning a single common axiom. It seems to me that any such axiom must be extremely simple and incisive, akin to Descartes‘ “Cogito Ergo Sum“.

The key to this inquiry is to put aside every claim or belief which may not be true, or which can in any conceivable way be countered or argued against. We are of course very much in support of science and greatly value its utility, but no scientific fact can ever be our central axiom, as scientific facts must by definition be potentially disprovable by new evidence. Our common focus must be more akin to a steadfast attitude or conviction than a mere observation that could change at any time. Chinese and Indian philosophy traditionally saw the observed world as composed of myriad relative “facts”, apparent phenomena and distinctions which could change just as easily as a viewer’s perspective, and such schools of thought (particularly Taoism and Buddhism) consistently warned against identifying too closely with ephemera. The traditional Eastern view is that all identification with any apparent fact (perspective, observation, expectation, philosophy or ideal) would cast a “shadow” consisting of everything contrary to that position. Like Descartes, initiates of these religions were urged to let go of every conviction that could be doubted (both the Buddhists’ and Descartes’ conclusion was that everything could be doubted except the existence of Mind), and simply live in the world as they found it. We could learn a lot from the minimalism of this stance, encouraging activists to use the myriad facts of science and the world as necessary, but to embrace a common identity rooted only in a single, fundamental, undeniable axiom. That kind of strong shared identity would enable us to rest assured that we are all “on the same team”, no matter what disagreements we may have over any details, which would be a thing of great practical and strategic value to the movement as a whole.

A recent Western echo of these ancient Eastern ideas is particularly relevant to techno-social concerns in the early 21st Century, and to the future of our movement. In 1999, The Matrix presented such philosophical concerns about the nature of reality, along with issues involving technology and social control, in a very popular action-adventure entertainment format. The movie drew not only upon traditional Eastern thought, but among a great many other things the writings of French Postmodernist philosopher Jean Baudrillard. Baudrillard said that we are surrounded by simulacra or simulations which no longer refer to any underlying reality, such as news stories which reflect consumer demand and media manipulation rather than any deep truth. He further claimed that in this ultra-mediated environment, actual reality (i.e. unmediated, unmanipulated things-as-they-actually-are) is now extremely hard to find. We see things almost entirely through the lens of culture and technology, now. This notion of reality as an increasingly hidden, deserted place was summed up in Baudrillard’s phrase “the desert of the real”. The idea that we live in some kind of mediated bubble of false reality while an authentic reality exists “outside” is the central theme of Gnosticism, found today in the work of people such as Science Fiction writer Philip K Dick (both Gnosticism and Dick’s ideas were also prominent in The Matrix).

At this point you may well be asking what all these wild and wonderful ideas have to do with advancing technology, social progress, or indeed the real world. It all boils down to the intrinsic nature of the Transhumanist urge; to go beyond all that we have known in order to become more than human. To transcend the traditional limitations of the human condition. It is no accident that Transhumanists are regularly accused of being “neo-Gnostics”, because the idea of extending human life and health beyond current limitations is indeed reminiscent of the ancient heresy, albeit expressed in a very new way. This is a touchy issue, as Transhumanists are generally at pains to distinguish their technological hopes from ancient religious dreams, despite their clear common origin in simple human yearnings for a greater or happier existence. We should note that it is not as simple a matter as some people calling Transhumanists ‘Gnostics’ and Transhumanists themselves uniformly rejecting the idea. Not only are many Transhumanists open to spirituality of various types, even including nuanced (usually secular) interpretations of Gnosticism, but the “accusers” are often sympathetic to both (neo-)Gnosticism and Transhumanism (and therefore presumably trying to draw attention to what they see as a good thing). Perhaps the best example of this is Erik Davis, in his 1998 book “TechGnosis: Myth, Magic, and Mysticism in the Age of Information” (to show the close interrelatedness of all these ideas, we may note that Davis is a scholar professionally interested in the works of Philip K Dick).

The thing that Transhumanists, Gnostics, and the heroes of The Matrix have in common is a pointed and total disrespect for the limitations of a world which pretends to be the whole of reality, but which is in fact only a subset of all that is truly possible. In other words, we Transhumanists are inherently driven to reject any convention or ideology that tells us to be content within our limits, to know our place. Instead, we seek to venture beyond those limits into the “desert of the real”, and in doing so take responsibility for directing our own evolution. I must stress that this need not imply a hedonistic, individualistic flight from communitarian responsibilities, when the very act of transcending limits makes it possible for others to follow our example; and for the whole of society to thus evolve and progress beyond its former limits.

In short, we feel that we could be more, that we could help others in the process, and that no-one has the right to impose their arbitrary limitations upon us. We would explore beyond the safe havens of the world as we know it, and out into the desert of the real… into the darkness of possibilities. This rejection of the world’s distinctions and limitations is the one and only thing that can unite our diverse movement. That movement already includes many people who do not consider themselves to be Transhumanists, and that will only become more true over time, but the common impulse that unites us is clear: To sweep away the old world that stands between us and a much better future. A person might oppose this impulse for whatever reason, but they cannot argue it to be false in any way. It simply is.

1. The Jewel and the Lotus

We have discerned the idea that lies at the heart of our movement’s many manifestations (i.e. not just Transhumanism and other forms of Futurism but all truly modern and progressive activism, and any number of related philosophies, arts, and sciences): That our salvation lies beyond the limits of the world as we currently understand it… and that by transforming ourselves we can transcend those limits. In short, that we can and should remake the world and our place within it. Paradoxically, this idea is truly ancient, and yet its combination with technology makes a powerful new revolution in human affairs possible.

At this point, we should take a moment to note a parallel between the advice offered for individual living by religions such as Taoism and Buddhism on the one hand, and the necessary way forward for any modern activist movement on the other. Followers of the ancient Eastern ways are encouraged to live in the present moment, rather than dwelling unduly on the past or future. This reduces identification with transient things, and thus reduces the suffering caused by regret over the past or anxiety over the future. Interestingly, any truly revolutionary movement would do well to heed the same advice, since the act of relinquishing the past and future (i.e. memories and expectations) is tantamount to rejecting limitation by those things. In other words, to focus on the present and to reject all unnecessary limitations are two sides of the same coin.

Having identified this central idea, our next question is of course how to simplify and condense its expression, to maintain its clarity for ourselves and communicate it easily to others. Traditionally this is the realm of symbols, or simple signs that stand for (and easily summon) complex sets of ideas. In keeping with the ancient Eastern philosophies mentioned earlier, I have settled upon two key symbols with a somewhat oriental flavour: The Jewel and the Lotus. In this section I will explain these two symbols, and their potential value.

It is common to depict an incisive axiom as a blade or sword, as in the cases of Occam’s Razor or Alexander cutting the Gordian Knot (indeed the very word “incisive” implies both clear, rational analysis and the act of cutting). In ancient Indian writings there is mention of a sword known as the Jewel of the Desert, and that strikes me as a particularly apt name for an axiom which refers to the Desert of the Real. This “Jewel” is our central idea – an article of faith which unites our emerging movement – and it can be expressed as follows:

Act Now and Be Free

(Nunc Agere et Liberi)

The only reality is action in the moment, and the bonds of the unreal demand to be cut. In other words, the individual and any movement for positive change must always focus on what they can be or do now, and all apparent limitations conjured by tradition, convention, history, hope or expectation with no solid basis in the reality of the present must be cast aside without hesitation. If an obstacle can be overcome, it should be. If a limitation can be transcended, then transcend it. This is a point of view which should come naturally to Transhumanists, Gnostics, all opponents of arbitrary and unwanted limitation, and all those who would sweep away the old to make way for a better future. It is often said that you can best know a thing by looking at what it opposes, and in this case we are utterly opposed to entrenched limitations which only exist out of a sense of history, social convention, or “natural order” rather than having something clearly positive to contribute to the future of humanity. We must tear down all such false limitations in our bid to remake civilization.

Beyond this central philosophical matter, as mentioned earlier I have become acutely aware of logistical issues that naturally arise with the growth of any movement. I won’t go into the details of these issues, except to say that they boil down to a question of resources: How to get the resources we need, and how to use the ones we have well. Perhaps the most pressing resource issue has been the question of time and communications. A lot of people have something to say or ask, but we simply cannot respond to every such contact in a centralised way. Instead, the network must scale up in such a way that local groups can handle initial contact in most cases, and important messages can be passed through the network as appropriate, meaning that no single part of the network is overloaded with messages from everybody. In order to make my own part of the network more manageable and to set an example, I will be restricting my personal engagement to the activity in eight official channels. I can no longer guarantee any response to any communication outside those channels, which are outlined briefly below.

If every part of the network were to operate in a similar manner, maintaining a small number of recognised and well-maintained collaboration/communication channels, then the result would be something like a mosaic of decentralised activity, a fractalheterarchy or holarchy. A symbol for the network (and any given node within it) which I find to be appropriate and appealing is the lotus flower. The lotus is essentially a memorable image which represents a centre connecting multiple channels or aspects. The lotus is also a symbol common to the various Eastern philosophies mentioned earlier, although a rose would be the equally appropriate counterpart traditional in the West.

Others are free to organise themselves as they see fit, of course, but the specific eight channels which I will personally be focussed upon, going forward, are as listed below. In each case I will only be working with a relatively small core team, rather than attempting to manage all functions of these wider organisations directly. Such functions represent my “close neighbours” within the network, that I collaborate with but am not directly responsible for. If we all operate in this way – with clear cooperative links but limited personal workloads – then we will be maximally effective as a network.

I am currently in the process of reorganising the core teams and preferred communications channels for these groups, and will link to further information and full contact details for all eight channels from here on Friday January 22nd, 2016. In the meantime you can still contact these groups as before.

This post has covered a number of complex and subtle ideas with an unfortunate but necessary brevity, where any of these could be the departure point for long conversations in and of themselves. My objective will have been met, however, if you remember the symbols of the Jewel and the Lotus. That the Jewel of the Desert is simply a determination to stand squarely in the reality of the moment and cut through the proliferation of illusions, distractions, and false limitations which we are constantly told to embrace and respect (or at least take seriously). And that the Lotus is merely a reminder that while remaining focussed and effective, you always have the option of being connected with others in a movement toward something greater.

The Transhumanist Party today welcomed the publication of the RSA’s report​ ​ “Creative citizen, creative state: the principled and pragmatic case for a Universal Basic Income”

The RSA (the Royal Society for the encouragement of Arts, Manufactures and Commerce), which was founded in London in 1754, has the stated mission “to enrich society through ideas and action”. The RSA report into UBI (Universal Basic Income) follows one year of research into the topic, and makes specific proposals for how UBI might be implemented in the UK.
The idea of UBI aligns well with the Transhumanist Party principles of “Personal freedom, social justice”​ :

“All citizens shall have a right to sustenance, clothing, shelter, energy, healthcare, transport, education, and access to information resources. The Party also advocates that all citizens must be able to contribute to society, in their own fashion, without blemish to their dignity or sense of self worth.”

According to Transhumanist Party research and analysis, accelerating technological unemployment has the potential ­ within the next decade ­ to magnify social inequality, disruption and alienation. People who trained hard for new career opportunities may discover that their employment prospects have been overtaken by increasingly sophisticated robots, AIs, software, or other automation.

Dr Amon Twyman, Party Leader, commented:

“A new social contract is needed, involving strong educational and economic support for those who are left with no viable option of ‘earning a living’ due to rapid technological change. A UBI would provide an important part of this new social contract. The RSA’s advocacy of a UBI will help the task of the Transhumanist Party to bring about new political thinking in the UK that champions individual and social creativity.”

The Party looks forward to accelerating public discussion of UBI:

● Designing and supporting local trials of UBI schemes
●Sharing insight and understanding with groups worldwide who are investigating UBI ●Building broad support, across the traditional political spectrum, for UBI ●Mandating that, where possible, overseas foreign aid should be made available to local citizens via direct UBI schemes rather than by government manipulation.

If you would like more information about this topic, please contact David Woods at PRESS@TranshumanistParty.Org.UK

The Transhumanist Party is now looking for suitably qualified and motivated membership representatives to sit on its National Executive Committee (NEC), in line with its constitution (which can be found here). Membership representatives (“reps” for short) are people who sit on the NEC for one year as full voting members, speaking on behalf of the membership as a whole, until they face re-election at the next AGM.

While we are still in the initial stages of establishing the party, our first set of five reps are being appointed by the other NEC members as they volunteer themselves, rather than pushing a full election outside of the AGM. All of these initial reps will, however, face re-election at the next AGM as required by the party constitution.

This is a chance to help the party and our movement, by providing a vital link between the membership and the National Executive Committee which makes decisions on their behalf. If you would like to be considered for the role of membership representative, then please email contact@transhumanistparty.org.uk.

We do not yet have a full role description for these representatives, but we can say the following things with confidence at this stage:

The position is unpaid, and carries reponsibilities including (but not limited to) engagement at NEC meetings twice per month and engagement with the party membership between those meetings.

All membership representatives must be full party members, and their activity is subject to the requirements of the party constitution and NEC.

Development of full role descriptions for the representatives will be the responsibility of the first set of reps.

Similarly, establishment and maintenance of AGM electoral procedures for membership representatives will be in the hands of the initial set of reps, subject to constitutional & NEC requirements.

TRANSHUMANIST PARTY VIEWS ON ACTION IN SYRIA.
STRICT CONDITIONS MUST BE MET FOR TRANSHUMANIST PARTY APPROVAL.

The Transhumanist Party upholds the principle of Social Futurism: the social consequences of interventions, whether technological, political, or military, should be thought through in advance, to reduce the risk of unintended outcomes. In addition we support the right of minority self determination.

Given the lack of foresight shown by successive UK governments over the past two decades which have reduced much of the Middle East to ruin, and noting that David Cameron now wants to bomb Syrian rebels this time, instead of the Syrian government when Parliament last refused his request two years ago:

The Transhumanist Party would only support the bombing of Syria under the following conditions:

(a) That the military action is limited to strikes against Islamic State and will not be widened to include other factions in the civil war or elsewhere.

(b) That it is part of a wider plan to end the war in Syria to enable refugees to return home, even if it means backing Assad on a temporary basis with Russian assistance.

(c) It must have the consent of the Syrian government or the United Nations.

The cessation of all military action in Syria, as soon as possible, is a precondition that will allow the people in that region to participate in the collective technological, economic, educational and social progress which is their Human Right as defined by the United Nations Charter, and their extended Transhuman Rights”.

If you would like more information about this topic, please contact David Woods at PRESS@TranshumanistParty.Org.UK